Chapter 13 – Departure of Dhitarāṣṭra and his wife Gāndhāri
Sūta Said:
1.) Having learnt the knowledge of the Self from sage Maitreya during the course of his (Vidura’s) pilgrimage, Vidura returned to Hastināpura as his desire for knowledge was satisfied.
Special Note – Maitreya—Sage Maitreya was a highly respected and knowledgeable sage. As a disciple of Parashara and a contemporary of Vyasa, he visited the Kuru court and famously cursed Duryodhana for his arrogance, predicting his demise at the hands of Bhima. More significantly, he engaged in a profound dialogue with Vidura in the Bhagavata Purana, imparting deep spiritual and philosophical wisdom about the universe and the path to liberation. He also served as the recipient of the Vishnu Purana’s teachings from his guru, Parashara, making him a key figure in the transmission of sacred knowledge.
Vidura—Vidura was the half-brother of Dhritarashtra. Their father was the sage Vyasa, but they had different mothers. Dhritarashtra’s mother was Ambika, the widow of Vichitravirya, while Vidura’s mother was Parishrami, a handmaiden to Ambika and Ambalika (Vichitravirya’s other widow). Despite his birth as a son of a handmaiden, Vidura was highly respected for his wisdom, integrity, and unwavering commitment to dharma (righteousness). He served as the chief advisor and prime minister of the Kuru kingdom under Dhritarashtra.
2.) Having posed all his inquiries to the sage Maitreya, Vidura, who was imbued with unwavering devotion for Govinda (Śrī Kṛṣṇa), then became silent, as his quest for knowledge (of the Self) was fulfilled.
3-6.) Oh Brāhmaṇa! finding his relative arrive, Yudhiṣṭhira along with his younger brothers, Dhṛtarāṣṭra, Yuyutsu, Sañjaya, Kṛpa, Kuntī, Gāndhārī, Draupadī, Subhadrā, Uttarā, Kṛpī, men and women of Pāṇḍu’s clan and all others, along with their children, advanced to receive him with great joy, like the body animated by the re-entry of life in it. Having formally received him by duly embracing and saluting Vidura, they who were distressed with anxious sorrow caused by separation from him, shed tears of affection. The king paid respects to Vidura when he occupied his seat.
7.) When after finishing his meal and having rested (for some time), he (Vidura) was comfortably seated on his seat, the king (Yudhiṣṭhira) bowed to him respectfully and asked him in the presence of his relatives who were listening.
Yudhiṣṭhira said:
8.) “Do you remember us who grew up under the shadow of your wings (like young birds that flourish under the protective wings of their parents), who were saved along with our mother from a number of calamities like poison (when duryodhana attempted to poison the Pandavas), setting on fire (the house of lac) and others.
Special Note – Vidura’s Warning: Vidura, being aware of Duryodhana’s evil intentions due to his spies and his own wisdom, subtly warned Yudhishthira about the plot through coded language. He spoke of the dangers of fire and the need for vigilance. Acting on Vidura’s warnings, Yudhishthira, along with his brothers and mother Kunti, had a secret tunnel dug. They managed to escape the burning Lakshagraha and went into hiding. Vidura’s timely warnings and support were instrumental in their survival.
9.) How did you manage to keep your body and soul together during your travels over the globe? And what places of pilgrimage and principal sacred spots were visited by you on this earth?
Special Note – (How did you manage to keep your body and soul together) :- The focus in the above verse is not in the physical sustenance of maintaining the body and soul, but on the level of internal spiritual practices and renunciation that would have characterized Vidura’s life as a pilgrim. It inquires about the principles and inner strength that guided his tasking journey across the entire earth.
10.) O venerable one (Vidura), devotees like yourselves are inherently sacred, embodiments of pilgrimage in essence (wherever a true devotee of the Lord is, that very place turns into a pilgrimage). By the indwelling presence of the Lord Gadādhara (Śrī Kṛṣṇa) within your hearts, you sanctify even the holy places themselves (the holy places become even more holier due to the pureness of the devotees of the Lord).
11.) Dear uncle, are our friends and relations, the Yādavas, who look upon Śrī Kṛṣṇa as their deity (God), doing well in their own city (Dwārakā)? Did you happen to see or even hear of them?
12.) Thus addressed by Dharmarāja (Yudhiṣṭhira), Vidura described everything as he had experienced it, in a serial order, except for the destruction of the Yādava race.
13.) Compassionate by nature, he did not wish to see his family in distress; hence he did not break to them that unpleasant news (destruction of the Yādava race), which was more than they could bear and handle; for he knew that people would themselves come to know of it in due course of time.
14.) Then being received like a god, (Vidura) teaching philosophy (giving instructions on truth) to his elder brother (Dhitarāṣṭra), and securing the love of all, stayed happily for some time, in the city of Hastināpura.
15.) While Yama, the lord of justice, underwent the results of a curse and lived for a hundred years as a human being on earth, Aryamā took his place (of Yamraj’s position) and righteously upheld divine justice, meting out punishment to wrongdoers in accordance with dharma.
Special Note – Aryamā is the 2nd of the twelve sons of Aditi. The twelve children are a group of solar deities associated with the sun. Aryamā is often depicted as the mid-morning sun disc, and is also associated with the positive aspects of the sun, such as the heat that brings friendship & the light that brings growth.
16.) Having gotten back his kingdom, and seen the face of a grandson (Parīkṣit) capable of upholding the traditions of the family, Yudhiṣṭhira in his supreme splendour rejoiced with his younger brothers, who were as powerful as the guardians of the various worlds.
17.) In this way, “Time” – whose movements are most difficult to control, passed unnoticed by them, attached as they were to their home and had lost sight of their goal (for the time being) on account of their remaining engrossed in worldly activities.
18.) Perceiving this, Vidura said to Dhitarāṣṭra, Look here: a terrible time has come. Let us therefore soon be away my royal brother!
19.) That all-powerful time (the time of death) has come upon us all, which cannot be averted on any account and under any circumstance.
20.) Overtaken by it (Time)—even though surrounded by the dearest of loved ones—a person is inevitably overpowered and separated from life itself in an instant, how then can there be any lasting bond with fleeting things like wealth or possessions? All worldly ties are ultimately powerless before the will of Time, which alone governs life and death.
21.) Your uncles (Bhīṣma and Somadatta), your brother and cousin (Pāṇḍu and Bhūriśravā), your relations (brothers-in-law Śakuni and Śalya, your son-in-law Jayadratha and so on), your own sons (Duryodhana and others) have been killed; your days are almost ended and your body is overcome with old age, and (what is worst) you are living under the roof of another (king Yudhiṣṭhira, who was your mortal enemy till yesterday)!
22.) Oh! How strong is the desire of a living being to survive, on account of which Your Honour accepts like a domestic dog a lump of food scornfully given to you by Bhīma.
23.) What do you expect to achieve through a life depending on the good-will of those whose dwelling was set on fire, to whom poison was administered, whose wedded wife was subjected to humiliation (in open court), whose lands and other possessions were seized (all with your involvement)?
24.) How foolish of you that you still desire to live! Like tattered clothes, your age-worn body will nonetheless leave you, however reluctant you may be to cast it off.
25.) Certainly that person is called wise who, being free from attachment to worldly objects and released from the bondage (of pride & ego) and departing from this body free from (the desire of) glory, etc.
26.) Fed up with this world either by himself or by another’s advice (by a learned person) and with a subdued mind, and holding Śrī Hari in his heart, he who leaves his home (as a recluse) is foremost amongst all humans.
27.) Therefore, unnoticed by your relatives, proceed to the north (the Himalayan region). For the time which will come hereafter will be mostly such, that would take away the good qualities of humans.
28.) Thus instructed by Vidura (his younger brother), the blind king Dhṛtarāṣṭra had his mind’s eye opened. Cutting the strong ties of affection that bound him to his kinsmen, he departed, and his brother (Vidura) himself acting as his guide.
29.) Perceiving that her husband was proceeding to the Himalayas—which afforded great delight to recluses (those who have taken a vow of non-violence) even as a righteous combat (on the battle-field) delights a heroic warrior—the virtuous Gāndhārī (the daughter of king Subala) too, who had taken a vow of devoted service to her lord, followed him in his journey.
30.) Having said his Sandhyā prayers and poured oblations into the sacred fire, and having bowed to the Brāhmaṇas and bestowed on them gifts of sesamum seeds, cows, lands and gold (for the sacrifice they had performed), king Yudhiṣṭhira (who looked upon none as his enemy) entered the palace of his elders for his daily salutations (a custom of taking blessings from the elders), but failed to perceive either of his uncles (Dhṛtarāṣṭra & Vidura) or even his aunt (Gāndhārī).
31.) With an anxious mind he asked Sañjaya (Dhṛtarāṣṭra’s counsellor and trusted servant), who was sitting there. Sañjaya, where is our father (uncle) who is stricken with age and blind in eyes?
32.) Where is my aunt (Gāndhārī), who is grieved at the loss of her sons, and where is my younger uncle (Vidura) gone, who was so kindly disposed towards us? Distressed at the loss of his near and dear ones and apprehending ill treatment from my foolish self, may it be that he has thrown himself into the Gaṅgā, along with his wife?
33.) After the death of our father, king Pāṇḍu, it was our uncles who protected us all as their children against a series of calamities, tender of age as we were. Ah, where have they gone now from here?
Sūta said:
34.) Not finding his master (Dhṛtarāṣṭra) around, Sañjaya out of compassion and bewilderment due to his affection (for Dhṛtarāṣṭra), grew extremely distressed and overwhelmed, could not utter a word in reply (for some time).
35.) Wiping out tears by (his) hands and mustering courage (within himself), and remembering the feet of his master (Dhṛtarāṣṭra), he replied to Yudhiṣṭhira.
Sañjaya said:
36.) I do not know the decisions (regarding the course of actions) of your uncles or that of Gāndhāri. I have been deceived by those noble souls! O lord with mighty arms.
37.) In the meantime came the divine sage Nārada, accompanied by the sage Tumburu. Yudhiṣṭhira went forth with his younger brothers to receive them, and after greeting them, spoke with great reverence:
Yudhiṣṭhira said:
38.) I know not the movements of my uncles, O divine sage; I wonder where they have gone hence. Nor do I know where my aunt is gone, so well-known for her austere penance and distressed at the loss of her sons.
39.) Your Holiness alone can guide us across this endless ocean (of grief) as a pilot in the deep. Thereupon the worshipful Nārada, the foremost among sages, spoke (as follows):
40.) O king, grieve not for anybody, for the world is under the control of God. It is to Him, the supreme Ruler of all, that all these worlds along with their guardian deities worship. It is He who unites and He again who parts living beings from one another.
41.) Just as bullocks, controlled individually by small strings passed through their nostrils and held together by a strong rope, carry loads for their master, so too are all souls, identified by name and bound by the threads of their karmic imprints (due to thoughts, words and actions), are unknowingly carrying out the divine will of the Supreme Being within the cosmic order.
Special Note – The tapestry of existence reveals that each individual soul, recognized and distinguished by its unique name and form, is also intricately interwoven with the subtle yet powerful threads of its own karmic history – the accumulated impressions left by every thought, spoken word, and performed action (from innumerable lives). These karmic imprints, though often unseen, act as subtle guidance, shaping our experiences and inclinations.
Unknown to our limited individual awareness, this entire cosmic dance, with its infinite variety of souls and their karmic journeys, unfolds within the grand design of the Supreme Being’s divine will. Just as each note contributes to a symphony, and each wave to the ocean’s movement, every soul, through the natural unfolding of its karma, plays its part in the vast and mysterious cosmic order orchestrated by the Divine.
This understanding invites us to perceive our lives not as isolated incidents, but as integral threads within a larger spiritual fabric. Our actions, driven by our karmic tendencies, become offerings within this divine play, even when we are unaware of the ultimate purpose. It whispers of a deeper interconnectedness, where the individual journey is simultaneously a part of the universal flow, guided by a wisdom that transcends our immediate comprehension.
42.) Just as the movements of playthings depend entirely on the will of the one who plays, in the same way, the coming together and separation of beings (souls) in this world unfold only through the divine will of the Supreme God, who lovingly guides all destinies in His cosmic play.
Special Note – In this world, we often perceive our relationships, meetings, and partings as random or driven by personal choices. But the wise see deeper. Just as toys in the hands of a child move, unite, or scatter according to the child’s wish, so too, all human connections are moved by the unseen hand of the Divine. Every encounter, every separation, whether joyful or sorrowful, is not accidental but a deliberate act in the cosmic play of the Supreme. The Lord, as the master of this divine play, brings souls together for their growth, their purification, and their ultimate return to Him. To recognize His will in the events of our lives is to move from restlessness to peace, from confusion to clarity. When we surrender to this higher orchestration, we stop resisting life and begin to trust the sacred rhythm behind all happenings. Then, even the pain of separation becomes a step toward spiritual awakening, and every union becomes a glimpse of divine grace.
43.) Whether the world appears real, unreal, or uncertain—there is no true cause for sorrow. If you believe the world to be real and permanent, or unreal and impermanent, or even if you are undecided—still, there is truly no cause for sorrow. Grief arises not from pure love but from delusion; the wise see all as part of the Divine’s eternal play and remain untouched.
Special Note – In the grand scheme of existence, whether we perceive the world as real or unreal, permanent or fleeting, our sorrow remains baseless. The illusions of permanence or impermanence are born of the mind’s attachments and misconceptions. Grief stems not from pure, divine love, which is selfless and unconditional, but from the attachments and illusions formed by the ego (of the mind). The soul, when clouded by ignorance, believes that the transient world holds lasting significance, leading to sorrow in the face of loss or change. However, the wise recognize that all of creation is part of the Divine’s eternal play, where every shift and change serves a higher purpose. They see beyond the illusion of separateness and loss, understanding that the essence of all beings is divine and eternal. To transcend sorrow is to align with this higher truth, where the ebb and flow of life no longer disturbs the peace of the soul, for it is rooted in the eternal and unchanging presence of the Divine.
44.) Therefore, O dear Yudhiṣṭhira, give up this grief caused by the ignorance of your mind, born from forgetfulness of the true Self. And (cease thinking) how will they (your uncles and aunt) who are without protection and in a miserable condition, live without my (Yudhiṣṭhira’s) protection?
45.) This body, composed of the five elements (earth, water, fire, air and space), is bound by time, actions, and the qualities of nature (Gunas). How can it offer protection to others when it is itself controlled by the forces of destiny, like a person swallowed by a serpent, powerless and helpless, cannot be the support of another (as they are already being swallowed by a serpent)?
Special Note – The physical body, a fragile vessel composed of the five elements—earth, water, fire, air, and space—is governed by the forces of time, action, and the inherent qualities of nature (the Gunas). It is subject to the ebb and flow of fate and the cycles of birth and decay. Just as a person consumed by a serpent is helpless and incapable of offering aid to others, this body, bound by the impermanence of worldly forces (destiny), cannot be the true support or refuge for anyone. True protection and sustenance come not from this transient, material form, but from the Divine, the eternal source of all strength and grace. Until one surrenders to this higher reality, seeking refuge in the Supreme, the body remains a temporary and powerless instrument, unable to provide lasting solace or protection.
46.) The handless (fruits, vegetables & animals) are the means of sustenance (of life) to the beings possessed of hands (human beings); the footless (grass) (is so) to the quadrupeds (horses, cows); the inferior are (the food) of the superior; (thus all less powerful) beings are the means of sustaining life to (all other more powerful) beings. In this way, life sustains life.
Special Note – The verse unveils a profound spiritual truth about the interconnectedness and dependence inherent in the manifested world. It speaks to a cosmic design where beings with fewer apparent means become a part of the life cycle that sustains others with greater physical capabilities. This isn’t merely a description of the material struggle for survival, but a reflection of the divine economy where life flows through various forms, each playing a role in the intricate balance. It reminds us that the apparent distinctions of strength and weakness are part of the Lord’s creation, a complex dance of interdependence where the very essence of life is shared and transformed. It is a reminder that in this material realm, no being is truly separate from another; all are part of a greater whole, each serving its purpose in the cosmic play of the Divine.
47.) All this, O king, is the one self-effulgent Lord, the Self of all embodied souls. It is He who appears as the subject and the object (both as an enjoyer and the objects of enjoyment). Perceive Him as manifested in multitudinous forms through Māyā (illusion).
48.) It is He, O mighty ruler—the same Lord who brings into being this living creation—who has now appeared on this earth as the Destroyer (Kāla) for the extermination of the enemies of gods.
49.) The divine purpose has already been fulfilled, and now only some of the remaining part of the plan waits to unfold. You too should wait so long as the Lord (Śrī Kṛṣṇa) is still here (on this earth).
50-51.) Dhṛtarāṣṭra, accompanied by his consort Gāndhārī and (his) brother (Viḍura) has gone to the ḥermitage of sages, by the southern side of the Himālayas. (The hermitage) is called Saptasrota (the shrine of seven streams) as verily the divine Gaṅgā with her seven currents branches itself off into seven separate streams for the satisfaction of the seven sages (Saptarṣi’s).
Special Note – The seven sages (Saptarṣis) of the current Vaivasvata Manvantara are: Vasiṣṭha, Kaśyapa, Atri, Jamadagni, Gautama, Viśvāmitra, and Bharadvāja.
The Saptarṣis of the current Vaivasvata Manvantara serve as the spiritual and intellectual backbone of creation in this entire Manvantara. They are the primary disseminators of Vedic wisdom, guiding humanity towards dharma and spiritual evolution. Born from the mind of Brahmā, they act as intermediaries between the divine and the mortal realms, offering their profound insights and penance-derived powers to maintain cosmic order and foster the growth of civilization. In essence, they are the seers, teachers, and law-givers who steer humanity through the cycles of this Manvantara.
52.) Bathing in the Saptasrota thrice a day (in the morning and evening as well as at midday), and pouring oblations into the sacred fire according to the scriptural ordinance, he (Dhṛtarāṣṭra) is living on water alone, serene of mind and free from all cravings.
53.) Having controlled his pose (sitting in one pose continually for hours together) and breath and withdrawn his six senses (five sense organs and the mind) from their objects, he has shaken off through contemplation on Śrī Hari the impurities of his mind in the shape of Rajas, Sattva and Tamas.
54.) Merging his ego (sense of I-ness or individuality) in Buddhi (the principle of intelligence and the source of I-consciousness) and dissolving his Buddhi in the individual soul (the kṣetrajña as it is called), he has identified his individual soul with the Absolute (Brahma), the substratum of all, as the space within a jar is united with the unlimited space.
55.) His attachment to the material qualities (Guṇas of māyā), the root of illusion, has been destroyed. His mind and senses are now fully controlled. He has given up all food and sits there like a steadfast tree, unmoving. Let there be no disturbance for him, as he has renounced all fruitive activities (hence do not stand in his way by trying to contact him).
56.) He will verily give up his own mortal frame on the fifth day from today and it will be reduced to ashes.
57.) Finding the body of her husband (Dhṛtarāṣṭra) being burnt along with the hut (he is occupying) by the sacrificial fires, his virtuous wife (Gāndhārī), standing outside, will enter the fire in order to follow her husband.
58.) Oh son of the Kuru family, having seen that miracle, Vidura with a mixed feeling of joy (at Dhṛtarāṣṭra’s liberation) and sorrow (for his brother’s demise) will go again on a pilgrimage to sacred places.
59.) Having told him all this, the sage Nārada with Tumburu immediately ascended to heaven; and treasuring up his words in his heart, Yudhiṣṭhira ceased sorrowing.
Thus ends the thirteenth discourse entitled “Departure of Dhitarāṣṭra and his wife Gāndhāri”, forming part of the story relating to the Naimiśa forest, in Book One of the great and glorious Bhāgavata Purāṇa, otherwise known as the Paramahaṁsa-Saṁhitā (the book of the God-realized souls).
Summarization Of The Entire Chapter :
After many years of sacred wandering, Vidura, the wise counselor of the Kuru dynasty, returned to Hastināpura. He had spent his time in holy tīrthas and with great sages, most notably with Maitreya Ṛṣi, from whom he had imbibed profound spiritual knowledge regarding the nature of the Self, the workings of māyā, and the supreme goal of human life (serving the Lord). Though he had once been a royal minister, Vidura now radiated the quiet dignity of a true renunciate. His heart, purified through austerity and divine association, overflowed with compassion for all souls, especially for his elder brother Dhṛtarāṣṭra, who, despite the passage of time and the heavy blows of fate, remained bound by attachment and ignorance.
When Vidura arrived, the Pāṇḍavas received him with great love and honor, for they had long cherished him as a wise and righteous guardian. Yet Vidura’s attention was fixed upon the frail and aged Dhṛtarāṣṭra, who, even after losing all his sons in the devastating war, continued to live in the palace of the very ones he had once sought to destroy. Day after day, Dhṛtarāṣṭra remained seated in comfort, eating royal food, surrounded by opulence, yet blind not only in sight but in inner vision—clinging to illusions, to a body withering in time, to relationships born of fleeting circumstance. Vidura, whose heart burned with divine concern, could no longer tolerate such spiritual complacency. One quiet evening, away from the bustle of courtly life, he approached Dhṛtarāṣṭra and pierced through his illusions with words as sharp as lightning yet rooted in deep love. He said: “O King! How long will you remain asleep in this dream of false security? Your body has become old and decrepit, your limbs tremble, and yet you seek comfort in the house of those whom you once wronged? Have you no shame? You do not see how Time, the all-devouring force, is silently consuming your days, reducing you to dust. Like a household fire that flares up suddenly in the night, death approaches without warning.”
These were not words of cruelty, but of fierce compassion. Vidura was not chastising his brother; he was offering him the highest gift—a chance to awaken, even in the twilight of life, to the eternal truth of the Self (Brahma). He urged him to rise above the attachments of body, family, and kingdom. “Cast aside this dependence,” he said. “The path to liberation lies in fearless renunciation. Go to the forest. Turn inward. Seek the shelter of the Supreme Lord with a mind fixed in yogic steadiness.”
Dhṛtarāṣṭra, shaken to his core, recognized the truth in Vidura’s words. That very night, without announcing his departure, he rose silently from his bed. Along with his brother Vidura, and his chaste and devoted wife Gāndhārī by his side—she who had willingly blindfolded herself to share his darkness—he left behind the palace, the dynasty, and the last remnants of worldly prestige. Guided by Vidura’s wisdom (and his support) and inspired by the call of the soul, they entered the forest to begin their final journey.
When Yudhiṣṭhira awoke the next morning and discovered their absence, he was overcome with concern and sorrow. He questioned Sañjaya, anxious to know their whereabouts. But even Sañjaya, the most trusted servant of Dhṛtarāṣṭra was completely unaware on the whereabouts of Dhṛtarāṣṭra & Gāndhārī, he too become anxious because of this. As Yudhiṣṭhira remained distraught over the sudden departure of his venerable elders—Dhṛtarāṣṭra, Gāndhārī, and Vidura—a luminous presence descended upon Hastināpura. The divine sage Nārada arrived, accompanied by the celestial musician-sage Tumburu. Yudhiṣṭhira, along with his brothers, went forth with humility and reverence to welcome them and unburdened his heart before Nārada. With great concern, he asked the sage about the whereabouts of his uncles and aunt, expressing his ignorance and worry. He admitted that he did not know where they had gone, especially his aunt Gāndhārī, who was known for her extreme austerity and had suffered grievously from the loss of her sons. Humbly, Yudhiṣṭhira turned to Nārada as a spiritual guide, a divine pilot who alone could help him cross this ocean of sorrow and confusion.
In response, Nārada, full of divine wisdom and compassion, began to console the king with transcendental knowledge. “O King,” he said, “do not grieve for anyone. This entire world moves under the supreme will of the Lord. It is He who unites and separates all living beings. All the worlds and their guardian deities bow to Him, and He alone governs the destinies of all.” He explained that just as bullocks tied by cords follow the command of their master, so too, all beings are bound by their own karmic threads—subtle impressions born of actions, thoughts, and words—fulfilling the will of the Lord unknowingly. Nārada revealed that what appears as the randomness of fate is, in truth, the deliberate orchestration of the Supreme. Just as a child moves toys according to its will, the Lord moves beings in and out of each other’s lives for purposes that often lie beyond human comprehension. Thus, union and separation are part of His divine līlā—His cosmic play—and must be accepted with surrender and trust.
He further declared that whether one sees the world as real, unreal, or somewhere in between, there is ultimately no cause for sorrow. True grief does not arise from pure love but from ignorance—attachment born of ego and forgetfulness of the eternal Self. The wise see the hand of the Lord in all events and remain unaffected, knowing that the soul is eternal and untouched by the changes of this perishable world.
Nārada advised Yudhiṣṭhira to relinquish his lamentation, which was born of misplaced compassion and inner delusion. He reminded the king that even the physical body, composed of the five elements, cannot protect another, for it too is subject to destruction, just like a helpless man being swallowed by a serpent. True refuge comes not from the body but from the Lord alone. He explained the divine structure of life’s interdependence—how the handless support those with hands, the footless support the quadrupeds, and the lesser serve the greater. Life sustains life in this divine arrangement, all within the Supreme’s unfolding will.
In conclusion, Nārada illuminated the spiritual truth that everything—subject and object, doer and enjoyer—is but the manifestation of the one Supreme Being, appearing in multifarious forms through the power of Māyā. The same Lord who manifests creation has now appeared in this age as Time (Kāla), the destroyer, to eliminate adharma and fulfill divine purpose. Having fulfilled His mission on earth, only a little remains before the Lord’s earthly pastimes conclude. Therefore, Nārada urged Yudhiṣṭhira to remain patient and steadfast until the Lord, Śrī Kṛṣṇa, departs from this world.
The sage then revealed the whereabouts of Dhṛtarāṣṭra, Gāndhārī, and Vidura. They had gone to a hermitage nestled near the southern face of the Himālayas, a sacred place known as Saptasrota—where the divine Gaṅgā splits into seven streams to serve the seven great sages (Saptarṣis). There, Dhṛtarāṣṭra engaged in intense austerity, bathing thrice daily, subsisting only on water, and performing sacred fire rituals. With a steady posture, controlled breath, and complete withdrawal of the senses, he meditated upon Lord Hari, burning away the last traces of his internal impurities—the three guṇas: sattva, rajas, and tamas. He dissolved his ego into higher intellect (buddhi), and his buddhi into the Self, ultimately merging his individual soul into the Absolute Brahma, just as the space within a pot merges with the vast space outside. He had completely renounced all worldly activities and, like an unmoving tree, sat fixed in samādhi, awaiting the final moment. Nārada declared that in five days’ time, Dhṛtarāṣṭra would voluntarily cast off his mortal frame due to the sacrificial fire which would engulf his entire hut, and it would be reduced to ashes. His faithful wife, Gāndhārī, witnessing the burning of his body and the hut, would immolate herself by entering the fire to join her husband.
Vidura, witnessing this miraculous and solemn end, would be filled with a deep and paradoxical emotion—grief for the loss of his brother, yet joy at his liberation. Thereafter, Vidura would resume his pilgrimage to holy places, detached and absorbed in the remembrance of the Lord.
Having spoken these profound truths, the divine sage Nārada, accompanied by Tumburu, ascended once again to the heavens. Yudhiṣṭhira, having heard and internalized Nārada’s divine words, let go of his sorrow. He recognized the Lord’s will in all things, and his heart regained peace. Thus ends the sacred narration of Dhṛtarāṣṭra’s renunciation and liberation, revealed by Nārada to dispel grief and ignite wisdom—a testament to the Soul’s eternal nature and the unfailing grace of divine guidance.
Short Question & Answers :
Q1. Who was Vidura, and what did he do after leaving the court of Hastināpura?
Answer: Vidura was a wise counselor of the Kuru dynasty who, after leaving the court, spent many years visiting holy places and associating with sages like Maitreya Ṛṣi. He received deep spiritual wisdom about the Self, māyā, and the ultimate purpose of life—service to the Lord.
Q2. How did Vidura respond upon seeing Dhṛtarāṣṭra living in comfort in Hastināpura?
Answer: Vidura was deeply pained to see Dhṛtarāṣṭra still bound by attachment and illusion. With loving but piercing words, he urged him to renounce worldly life and seek spiritual liberation before death overtook him.
Q3: Vidura, despite his profound spiritual realization, maintained a connection with the Kuru dynasty. What does this reveal about his character and understanding of his role in the world?
Answer: Vidura’s return and his deep concern for Dhṛtarāṣṭra highlights a profound compassion that transcends mere renunciation. Though he had embraced spiritual wisdom and detachment, his past familial ties and his inherent sense of duty as a well-wisher of the Kuru dynasty remained strong. This suggests that true spirituality doesn’t necessarily necessitate a complete severing of all earthly relationships, but rather a transformation of how those relationships are perceived and engaged with. Vidura’s actions demonstrate a balance between inner realization and outer responsibility, indicating that wisdom can manifest as a deep-seated empathy and a desire to uplift others from their ignorance, even those who may have acted unjustly. He embodies the ideal of a detached observer who still acts out of love and a sense of higher purpose.
Q4: The text emphasizes Dhṛtarāṣṭra’s continued attachment despite the devastating loss of his sons. What psychological and spiritual factors might explain this clinging to illusion and comfort?
Answer: Dhṛtarāṣṭra’s persistent attachment can be attributed to several intertwined factors. Psychologically, the loss of all his sons would likely have created a deep-seated trauma and a desperate clinging to the remaining vestiges of his former life and status as a coping mechanism. The familiar comforts of the palace, the royal food, and the remnants of his authority, however illusory, might have provided a false sense of security against the overwhelming grief. Spiritually, his blindness wasn’t just physical; it symbolized an inner blindness born of deep-rooted ego and identification with the perishable body and familial ties. He remained trapped in the realm of Māyā, the illusion that the material world and its fleeting relationships are the ultimate reality. His lack of spiritual insight prevented him from recognizing the transient nature of life and the eternal nature of the soul, thus perpetuating his dependence on external props for happiness.
Q5: Vidura’s words to Dhṛtarāṣṭra are described as “as sharp as lightning yet rooted in deep love.” Analyze the significance of this duality in his approach to spiritual guidance.
Answer: This duality is crucial to understanding the nature of true spiritual guidance. The sharpness of Vidura’s words was necessary to penetrate Dhṛtarāṣṭra’s thick layers of delusion and complacency. Gentle persuasion alone might not have been sufficient to shake him from his deep slumber of ignorance. The urgency of the message, highlighting the imminence of death and the futility of his attachments, demanded a direct and uncompromising approach. However, this sharpness was tempered by deep love and compassion. Vidura’s motivation was not to condemn or belittle his brother, but to awaken him to a higher reality and offer him the ultimate benefit of liberation. The love behind the harsh words ensured that they were received not as an attack, but as a genuine expression of concern from someone who cared deeply for his well-being, both material and spiritual. This blend of directness and compassion is a hallmark of effective spiritual instruction, cutting through illusion with the intention of healing and elevating.
Q6. What was Dhṛtarāṣṭra’s response to Vidura’s admonition?
Answer: Dhṛtarāṣṭra was shaken and inspired by Vidura’s words. That very night, he left the palace quietly along with his wife Gāndhārī and Vidura, heading for the forest to begin a life of renunciation and spiritual practice.
Q7. How did Yudhiṣṭhira react upon discovering the disappearance of Dhṛtarāṣṭra, Gāndhārī, and Vidura?
Answer: Yudhiṣṭhira was distressed and worried. He sought answers from Sañjaya, who was also unaware of their departure. Eventually, he turned to the divine sage Nārada for guidance.
Q8: What is the supreme will of God and the concept of karma? How did these principles alleviate Yudhiṣṭhira’s grief and provide a deeper understanding of life’s events?
Answer: Nārada’s teachings aim to shift Yudhiṣṭhira’s perspective from one of personal loss and bewilderment to one of cosmic understanding and surrender. By emphasizing the supreme will of the Lord, Nārada highlights that all events, including separations and apparent misfortunes, are part of a larger divine plan that is often beyond human comprehension. This understanding encourages acceptance and reduces the tendency to dwell on individual agency as the sole cause of events. The concept of karma further explains the interconnectedness of actions and their consequences, suggesting that the current circumstances are a result of past deeds. This framework provides a sense of order and meaning to seemingly random occurrences, reducing feelings of helplessness and injustice. By understanding these principles, Yudhiṣṭhira is encouraged to see beyond the immediate emotional impact and recognize the underlying spiritual dynamics at play, fostering a sense of detachment and trust in the divine order.
Q9: How does the realization of the nature of Māyā contribute to spiritual liberation, as exemplified by Dhṛtarāṣṭra’s final actions?
Answer: The realization of māyā as the illusory nature of the material world is fundamental to spiritual liberation. It involves recognizing that the transient phenomena we experience – our bodies, relationships, possessions – are not the ultimate reality. Attachment to these temporary aspects of existence leads to suffering, as they are subject to change and decay. Dhṛtarāṣṭra’s final renunciation and his focus on merging with the Absolute Brahma demonstrate a transcendence of this illusion. By casting aside his attachments to his physical form, his familial ties, and his former prestige, he moved beyond the realm of māyā and towards the eternal truth of the Self. His intense austerities and meditation were aimed at dissolving his ego and his identification with the material world, allowing him to experience his true nature as a part of the divine. The understanding of māyā thus enables one to detach from the fleeting and connect with the permanent, leading to liberation from the cycle of birth and death.
Q10: Dhṛtarāṣṭra’s final state is described as merging his individual soul into the Absolute Brahma. What does it mean?
Answer: The merging of the individual soul (jīvātman) into the Absolute Brahma is a central tenet of Vedantic philosophy. The text illustrates this through Dhṛtarāṣṭra’s process of dissolving his ego into higher intellect (buddhi), and then his buddhi into the Self (ātman), ultimately uniting with Brahma, the ultimate reality. This is likened to the space within a pot merging with the vast space outside when the pot is broken. The individual soul, though seemingly distinct, is fundamentally a part of the universal consciousness. Ignorance and attachment create the illusion of separateness. Through spiritual practices like austerity, meditation, and renunciation, one can dismantle these illusions and realize their true identity as being one with the divine source. Dhṛtarāṣṭra’s final samādhi and the burning away of his internal impurities represent this process of realizing his inherent oneness with Brahma, transcending the limitations of his individual existence.
Q11: How did Vidura and Nārada act as instruments of this grace in Dhṛtarāṣṭra’s and Yudhiṣṭhira’s lives, respectively?
Answer: Both Vidura and Nārada served as crucial instruments of divine grace in their interactions. Vidura, through his profound wisdom and compassionate yet direct counsel, acted as the catalyst for Dhṛtarāṣṭra’s awakening. His words pierced through Dhṛtarāṣṭra’s delusion and inspired him to take the difficult path of renunciation and spiritual seeking. Vidura’s support in accompanying Dhṛtarāṣṭra to the forest further facilitated his brother’s spiritual journey. Nārada, on the other hand, provided divine wisdom and solace to Yudhiṣṭhira, who was overwhelmed by the sudden departure of his elders. His teachings on the supreme will of the Lord, the nature of karma, and the illusory nature of grief offered Yudhiṣṭhira a higher perspective and helped him find peace. Both Vidura and Nārada, with their spiritual insight and selfless concern, acted as channels through which divine grace manifested, guiding individuals towards liberation and understanding. Their interventions highlight the importance of wise counsel and spiritual guidance in navigating the complexities of life and achieving spiritual realization.
